Zenshinkan

Center for Japanese

Martial, Spiritual,and
Cultural Arts

Student Handbook
 ZENSHINKAN DOJO
STUDENT HANDBOOK
CONTENTS

The Way of Transformation .............................................................................................................. 2

Welcome to Zenshinkan Dojo ........................................................................................................... 3
Rules During Practice, Composed by the Founder ........................................................................... 5
Shugyo Policy .................................................................................................................................... 6
Basic Dojo Etiquette .......................................................................................................................... 7
Helpful Words and Phrases .............................................................................................................. 12
A History of Aikido............................................................................................................................ 15
Zen Training ...................................................................................................................................... 17

For more information On:

 Our Lineage

 Test Requirements, Information and Applications

 Programs, Class Schedules and Upcoming Events

 Weapons Forms

 Techniques

 Zen Training

Our website is a rich resource for our dojo’s current activities as well as our history.
We also welcome and encourage your contributions to the dojo community by sharing your
thoughts, insights and ideas.

www.zenshinkan.com
 Zenshinkan Student Handbook

The Way of Transformation

The man who, being really on the Way, falls upon hard times in the world will not, as a
consequence, turn to that friend who offers him refuge and comfort and encourages his old self
to survive. Rather, he will seek out someone who will faithfully and inexorably help him to risk
himself, so that he may endure the suffering and pass courageously through it, thus making of it
a "raft that leads to the far shore." Only to the extent that man exposes himself over and over
again to annihilation, can that which is indestructible arise within him. In this lies the dignity of
daring. Thus, the aim of practice is not to develop an attitude which allows a man to acquire a
state of harmony and peace wherein nothing can ever trouble him. On the contrary, practice
should teach him to let himself be assaulted, perturbed, moved, insulted, broken and battered--
that is to say, it should enable him to dare to let go his futile hankering after harmony, surcease
from pain, and a comfortable life in order that he may discover, in doing battles with the forces
that oppose him, that which awaits him beyond the world of opposites. The first necessity is
that we should have the courage to face life, and to encounter all that is most perilous in the
world. When this is possible, meditation itself becomes the means by which we accept and
welcome the demons which arise from the unconscious--a process very different from the
practice of concentration on some object as a protection against such forces. Only if we
venture repeatedly through zones of annihilation can our contact with the Divine Being, which is
beyond annihilation, become firm and stable. The more a man learns whole-heartedly to
confront the world that threatens him with isolation, the more are the depths of the Ground of
Being revealed and the possibilities of new life and Becoming opened.
- From the book The Way of Transformation by Karlfried Graf von Durkheim

Kokoro – “heart/mind/spirit” by Hosakawa Roshi

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Welcome to Zenshinkan Dojo

From ancient times, people sensed there was something beyond that which is commonly
perceived. This sense may have led them to seek ways to help pierce through their "veil of
delusion", to finally see things as they authentically were. In western Judaic/Christian practice,
this is sometimes referred to as seeking "grace", one's "inner light", or "soul". These do not
necessarily mean the same thing to everyone. Ascetic practices, such as meditation, prayer,
chanting, contemplation, martial arts, physical postures (hatha yoga), and, in fact, all activities
(karma yoga) performed under the guidance of a Teacher, support us, and pierce through the
dualism of right and wrong, you and I, good and bad, and yin and yang, to realize our true
selves, the authentic nature of reality

Zen without the realization of the body is nothing but empty discussion.
Martial ways without the realization of the mind is merely clever behavior.

The tradition of combining several training

practices, including fighting-like exercises,
flowered at the Shaolin Temple in China where
Bodhidharma introduced Buddhism in 520 A.D.
Five generations later, Chan (Zen) Buddhism
emerged as a distinctive school from the
melding of Mahayana metaphysics with Taoist
pragmatism. Physical exercise of various types
and forms were practiced by the priests, monks,
and disciples. This complemented their formal
sitting meditation practice and daily work and
study activities. This training was in the context
of personal development--to develop the mind,
body, and spirit. Many of these exercises were
done as calisthenics, sometimes with a partner.
This practice contributed to the evolution of
Chinese boxing instructors, and other martial
arts enthusiasts could often be found teaching at
Painting of Bodhidharma by
monasteries where they lived as monks or
priests. Omori Sogen Rotaishi

Zazen, (literally: "sitting Zen"), formal meditation, is the foundation of our training at
Zenshinkan Dojo. Training in martial arts and cultural arts, service, and deep inner inquiry, all
under the guidance of a Teacher or Teacher(s), complete the curricula for discovering the true
nature of the person on the path or following the Tao (Way).
Budo training at Zenshinkan Dojo is offered concurrently with Zazen. This is the program
offered and what students are encouraged to follow.
Aikido is a modern Japanese martial art that teaches non-contention in dealing with
aggression. It is the Budo that we practice. Aikido includes throwing, grappling, pins, and locks.
Its roots include fencing (kenjitsu), wrestling (jujitsu), and staff practice (jojitsu).
The deeply religious founder of Aikido, Morihei Ueshiba, a master of sword, staff, and
jujitsu, said that the purpose of studying Budo was to foster better relationships with others
and to improve ourselves, to ultimately discover our true nature. He reaffirmed a centuries-old
teaching and practice, which was that traditional training in martial ways supports character
development and greater compassion for all sentient beings in the world in which we live. In
Western traditions, that discovery realized its highest expression in the Arthurian legends.
Aikido is practiced in the dojo (training hall) under strict supervision. All moves and, in
fact, everything that is done in the dojo, are by the Instructor's permission or direction. The

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Instructor is addressed as "Sensei" (pronounced: sen-say), Japanese for "teacher". Once a

Teacher is addressed as Sensei, he/she is always addressed in this manner, in any circumstance,
in and out of the dojo.
There are countless rituals and procedures, which have a long history. Many of these have
to do with politeness, and others with safety. There is no reason why anyone should not want
to be polite or safe, yet every day people are impolite and unsafe. The zendo (place of Zen
training) is managed in a manner to support people in their development. Students are treated
as though they are uchideshi (live-in students). A feeling of quiet, intense reverence and
purpose should pervade.

Live gently, in harmony with the Universe.

All Aikido practice is open to observation. Observers must be silent. If observation is
supportive of your child's training, please observe. It is good to let the child be responsible for
his/her training by waiting for him/her outside.
Finances: Fees or donations do not cover the cost of training. Traditionally, students of
the Ways made donations of money and service to their Teacher to help him/her and their dojo
to be maintained, and this tradition continues here. Students from other dojo, observers, and
attendees of courses make a donation to support the instruction and physical location.
Participating members make this monetary donation in the form of regular monthly tuition.
Often, physical labor is part of all people's training and is an integral part of the activities of the
dojo. The correct form is to look for what needs doing and seek, from a sempai (senior
student), permission to do it. Then volunteer to do it! It is impolite to be asked to make a
contribution.

Sincere (authentic) compassion arises from the deepest inquiry into

the nature of life and death.

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Rules During Practice, Composed by the Founder

1. One blow in Aikido is capable of killing an opponent. In practice, obey your instructor, and
do not make the practice period a time for needless testing of strength.

2. Aikido is an art in which one man learns to face many opponents simultaneously. It
therefore requires that you polish and perfect your execution of each movement so that
you can take on not only the one directly before you but also those approaching from every
direction.

3. Practice at all times with a feeling of pleasurable exhilaration.

4. The teachings of your instructor constitute only a small fraction of what you will learn. Your
mastery of each movement will depend almost completely on individual, earnest practice.

5. Daily practice begins with light movements of the body, gradually increasing in intensity and
strength; but there must be no over-exertion. That is why even an elderly man may
continue to practice with pleasure without bodily harm, and will attain the goal of his
training.
6. The purpose of Aikido is to train both body and mind and make a man sincere. All Aikido
arts are secret in nature and are not to be revealed publicly, nor taught to rogues who will
use them for evil purposes.

The Four Principles of Aikido

Keep weight underside

Relax completely
Keep one-point
Extend ki

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Shugyo Policy
Zenshinkan Dojo offers a program of Aikido, Zen and cultural arts to people who are
sincerely interested in shugyo (personal training). Members of Zenshinkan Dojo agree to abide
by the program of study and do their best to support and live by it.
Zenshinkan Dojo is affiliated with Tendokan Aikido International, an international Aikido
organization based in Sofia, Bulgaria under the direction of Ed Germanov Sensei (Godan – 5th
Degree Black Belt, Aikikai). Tendokan Aikido International has member dojo throughout the
United States, Europe and the Middle-East and is organized to perpetuate the teachings and
style of Aikido of the late Fumio Toyoda Shihan.
Zenshinkan Dojo is officially incorporated as Zen Training Center, Inc., and is operated by
an elected board of directors. The Chief Instructor of Zenshinkan Dojo is Bob Caron Sensei
(Yondan - 4th Degree Black Belt, Aikikai). The Chief Instructor is responsible for the supervision,
coordination, and implementation of all Aikido instruction. The Chief Instructor is accountable
to the Zen Training Center, Inc., board of directors. The Assistant Chief Instructor and other
assistant instructors are accountable to the Chief Instructor as well as to the board of directors.
Aikido and Ki testing is an integral part of one's Aikido training. Students take
examinations at times when the minimal requirements are met and the Chief Instructor deems
the student is prepared.
All people interested in Aikido are welcome. The Aikido style taught was exemplified by
Fumio Toyoda Shihan and his style of Aikido forms the basic structure for Zenshinkan Dojo test
requirements.
All people interested in Zen are welcome. Zen instruction at Zenshinkan Dojo is guided by
Ginny Whitelaw Roshi and follows the teaching of the Chozen‐ji sect of the Rinzai line of Zen
Buddhism.
When seminars are taught by Germanov Sensei, Whitelaw Roshi or other Zenshinkan
instructors in the New England area, Zenshinkan Dojo deshi attend. Seminars that are hosted by
Zenshinkan Dojo are attended by our students.
Membership dues, which are essential to the survival of the dojo and enable a person to
train, are due before the first of the month. A $10 late fee applies to dues paid on or after the
1st. All students are encouraged to participate in our automated tuition payment program to
avoid late fees, support the dojo in attending to its obligations and unburden our directors
from the administrative task of collecting numerous individual payments.
A person becomes a member of Zenshinkan Dojo by paying a registration fee, one month
dues, and obtaining a gi (training uniform). Membership is terminated after three consecutive
months where the person does not pay dues and/or after the student has a conversation with
either the Chief Instructor or Assistant Chief Instructor indicating that he/she will be leaving the
dojo.
Members should consult an Assistant Instructor or the Chief Instructor prior to making a
purchase of training equipment or uniforms.
Numerous questions and uncertainties arise in the due course of training. The proper
method of addressing those questions is to ask a senior student in the dojo and if that senior
student is unable to address the question they will ask a more senior student or instructor for
assistance. You are welcome to request a conversation with the Caron Sensei and can contact
him via email or approach him at the dojo to set up a time to talk. If the question is one that
can be addressed by a senior student or assistant instructor it is appropriate to use those
resources to obtain the answer for your question.

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Basic Dojo Etiquette

WHEN YOU ENTER THE DOJO:
 Take off your hat and shoes prior to entering the dojo.

 Place your shoes neatly on the shoe rack.

 Complete a formal, standing bow toward the kamiza before entering the mat area.

DRESSING ROOM:

 Walk toward the dressing room (women on right, men on left).

 When you reach the edge of the mat near the dressing room, complete a formal,
standing bow toward the kamiza.

 Knock before entering the dressing room and/or ask permission to enter if someone is
already in there. Note: children and adults should NOT change at the same time.

 Before leaving the dressing room, put your belongings in your bag and hang your coat
neatly. Make sure the light is shut off and the curtain is closed.

 After changing, when you again step onto the mat, complete a formal, standing bow
toward the kamiza.

APPEARANCE:

 Wear a clean, well-maintained gi.

 Keep toe- and fingernails clipped and clean.

 Maintain good hygiene, making sure hands and feet are clean and body odors are
controlled.
 All jewelry and adornments (even those of a religious nature) are to be removed prior to
training.

 Hair should be neatly arranged.

 Makeup and nail polish should be removed, because they smear on other people’s gis
and on the mat.

SITTING SEIZA:

 Kneel so that you are sitting on your heels and your left big toe overlaps your right big
toe.

 Your knees should be approximately 2 to 3 fist-widths apart, in order to form a stable

base.

 Your hands should be placed at the top of your thighs.

 Your posture should be erect and shoulders relaxed.

 If seiza is difficult for you, during demonstrations or teisho (lecture) you may complete a
seated bow and sit cross-legged instead.

 When to sit seiza: in line at the beginning and end of class, when Sensei is
demonstrating, when Sensei is addressing you and/or your partner on the mat, as soon as
Sensei claps his hands to indicate that students should line up.

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BOWING:

 At the beginning and end of class, line up in rank order, sitting in seiza. The senior
student should be on the jo seki (the right hand side when facing the kamiza).

 When Sensei faces the kamiza and bows, the class bows as well. The senior student will
say, “Shomen ni rei.”

 When Sensei faces the class to bow at the beginning and end of class, the class bows as
well. The senior student will say, “Sensei ni rei.” The class will respond at the beginning
of class by saying, “Onegai shimasu,” and at the end of class by saying “Domo arigato
gozaimashita, Sensei.”

 When Sensei demonstrates, if he calls on you to take ukemi, complete a formal seated
bow, say “Hai, Sensei!” and scurry into position. When he has finished demonstrating
with you, complete a formal seated bow and go back to the line or find a partner (as is
appropriate).

 When you find a partner with whom to practice, bow from standing and say, “Onegai
shimasu.” When Sensei claps for the class to line up again, bow once again and say,
“arigato gozaimasu” or “thank you”. Note: you do not need to bow each time you switch
roles as uke and nage. If you are working in a group, bow to the next in line once you have
completed your turn.

 When practicing, if Sensei comes to address you, your partner, or your group, sit in seiza.
When he is finished, bow and say, “Thank you, Sensei.” (or “arigato gozaimasu, Sensei.”)

WHAT IF…

…I’m late?
Enter the space as previously described above. Cross the mat quietly, change quickly, and
sit at the back of the mat in seiza until Sensei invites you onto the mat. When he does, bow
from a seated position and join the class.
…I need to leave the mat during class?
Bow to your partner and excuse yourself. Approach Sensei and request permission to
leave the mat. Indicate whether you are ill or injured so that Sensei can help you appropriately.
Return as quickly as you can and wait in seiza at the back of the mat until invited back onto the
mat by Sensei.

…I can’t take off my wedding ring, piercing, etc.?

Tape it. If it is an ongoing issue, purchase some sports tape from your local drug store. If
not, there is tape available in the medical kit. This is necessary for your safety and that of your
fellow students.

…my gi comes open and/or my belt undone during class?

Bow to your partner, turn to face the wall (away from shomen!), and straighten your
garments. Once you are ready, bow to your partner and resume practice.
…I decide to stop training for some reason?
Speak with Sensei regarding your decision/situation. Your teacher exists to support you
and it is appropriate to inform him/her of your decisions. He/she may also ask for your feedback
and future plans regarding your training. If you are relocating and plan to continue training, it is
appropriate to ask Sensei to write you a letter of introduction to your new dojo.

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DURING PRaCTICE:

 Be observant and attentive to detail. Follow the example of your teacher and seniors.
 Practice without talking.

 It is appropriate for a senior to assist a junior, but never for a junior to correct or advise
his/her senior.

 Be intentful and respectful at all times. Train safely and with intensity and you will reap a
great deal from your training.

SAMU (SERVICE):

 Samu should be done without your teacher or seniors having to ask you.

 Cleaning the dojo is part of your involvement and membership in the dojo and we take
great pride in the cleanliness and presentation of our dojo.

 If your senior is cleaning or in some way helping Sensei, offer to assist as well or find
some other cleaning or service to be done.

 Before or after class, make a point to help in some way (vacuum, dust, take out the trash,
etc.). It is also a demonstration of great commitment to spend additional time cleaning
and bettering the dojo space outside of class time. Ask Sensei or a senior how and when
you can help.

 Volunteer to help satisfy the needs of the dojo. If there is a construction project, give of
your time, expertise, or materials. If there is a seminar, sign up to work the desk, set up,
clean up, transport materials or people, house out-of-town guests, etc. Notice when the
dojo is running low on things like trash bags, vacuum bags, medical supplies, and paper
cups; fill the needs as you are able.

 If you have a particular trade or talent, it is appropriate to volunteer your time and skill
for the good of the dojo. You may ask Sensei or a senior member about how you can
contribute.

 If a guest instructor is coming to the dojo, it is appropriate to come to the dojo one hour
prior to the start of the class or seminar in order to ensure that the dojo is thoroughly
cleaned for our guests.

 Do what needs to be done, not for recognition but because it is needed.

INTERACTING WITH YOUR JUNIORS, SENIORS, AND TEACHERS…

Relationship with your teacher:

 Be observant and follow the example of your teacher.

 Any Dojo-cho of any dojo should be referred to as Sensei at all times. This is a simple form
of respect for your teacher’s position and gratitude for the efforts he/she has put forth.

 Dual relationships are not appropriate with your teacher. Although your interactions with
your teacher may be friendly or fun, coarse or directive, scolding or guiding, all
interactions with your teacher come from the point of view that this person is your
teacher and there is always something to be learned within the interaction. Transferring
other relationships such as parental roles, friendship roles, sibling roles and the like onto
the student/teacher relationship are not appropriate.

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 Strive to develop a student-teacher relationship with your teacher. This relationship will
facilitate and enable your development in the art and fuel your training so long as the
relationship is nurtured.

 Your Teacher is a guide for you both within and outside of the dojo. Utilize that guide
fully and appropriately as your teacher exists to support you, as you exist to support your
teacher.

 Your attitude toward your teacher should be one of respect and gratitude. Be mindful of
your interactions with your teacher, and always strive to maintain a proper relationship.

 If you wonder how to best interact with your teacher, simply watch him/her as they
interact as a student with their teacher and/or seniors.

Relationship with your seniors:

 Your seniors are to be treated with respect and gratitude at all times, on and off the
Aikido mat.

 Correcting your senior is not appropriate. Sensei and/or other seniors will correct any
mistakes that your seniors make, your responsibility is to follow your seniors and use
Sensei as your ultimate guide.

 When your seniors are instructing a class, it is appropriate to address them as Sensei
while on the mat for that class. They are acting with the authority of Sensei for that given
class. When off the mat, it is appropriate to call your seniors by their first name.

 If you have a basic question or concern regarding the dojo, it is appropriate to raise it first
with a senior student. That person will either address your concern him/herself or will
bring it to the attention of Sensei.

 Your seniors are your immediate examples of how to behave in and out of the dojo and
how to learn the art that you are practicing.

Relationship with your juniors:

 Always behave as though others see you as an example.

 Be eager to train with your juniors.

 Always be respectful toward your juniors and be grateful that they have come to the
dojo to support you, your teacher and the art that we practice.

 Your juniors represent an ideal opportunity for you to practice compassion, patience and
leadership. In this regard, your juniors are as valuable to your training as your seniors.

 Do not allow your juniors to develop poor habits; you are responsible for their training
and must lead them to the best of your ability. Correct your juniors with empathy and
authority.

 The only way you can repay your teacher and those who help you along the way is by
sharing with others that which you have learned. (Setsudo: to pass on the Way of the
Universe)

MONTHLY DUES:
 Your dues allow the dojo to survive. They support the physical facilities of the dojo, the
training that occurs within the dojo and the business operations that are necessary for
the dojo to run appropriately.

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 Your dues do NOT pay for classes. What you are learning has been passed on from the
founder to you through a direct series of students and teachers; no amount of money
could adequately pay for the years of personal commitment and practice that make your
current training possible.

 Pay your dues on time. By doing so, you demonstrate your gratitude and commitment,
as well as respect for your dojo, your teacher, and the art itself.

 If you are unable to pay your dues on time, speak with Sensei regarding your situation
and inform him of when you will be able pay your dues. Your forthrightness will be
appreciated and a plan for training and paying dues can be achieved.

WHEN YOU LEAVE THE DOJO:

 Take all your belongings with you.

 Complete a formal, standing bow.

 Take your training with you into everyday life and you will see the true benefits of your
time spend inside the dojo.

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Helpful Words and Phrases

Pronunciation: Counting to 10:

Basic Terminology:
AIKIDO
Ai Harmony, unity, confluence, to join or become one with
Ki Spirit, Energy, essence of life, life force, universal creative energy.
Do The way or path.
Aikido The way of Harmony, Blending Energy and Spirit with a way to conduct
one's life.
Aikidoka One who practices Aikido.

WHEN BOWING

WHO’S WHO
O’Sensei Morihei Ueshiba, the Founder of Aikido
Sensei Teacher, “One who was born before”
Sempai Senior Student
Kohai Junior Student
Uke One who attacks
Nage One who executes technique

DIRECTIONS
Shomen Front of Dojo
Butsadan Shrine of the Buddha, located on the kamiza
Kamiza Shrine area of the dojo, where calligraphy and picture of the founder
are hung
Shimoza Back of the dojo
Joseki Senior side of the dojo

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Shimoseki Junior side of the dojo

Migi Right
Hidari Left
Omote Front
Ura Behind
ATTACKS (SHOULDER)
Katatori Shoulder grasp
Ryokatatori Two hand shoulder grasp
Ushiro katatori Two hand shoulder grasp from behind

ATTACKS (WRIST)
Katatetori Wrist grab
Katatekosatori Cross-hand wrist grab
Katateryotetori Two hands grasping one wrist
Morotetori Two hands grasping one wrist
Ryotetori Two hands grasping both wrists
Ushiro tekubitori Two hand wrist grasp from behind

OTHER GRASPING ATTACKS

Munetori One hand grasping the lapel (front center of gi)
Ushiro hijitori Two hand elbow grasp from behind

STRIKING
Munetsuki Punch
Shomenuchi Strike to top of head
Yokomenuchi Side strike to head

COMBINATIONS
Kata ganmenuchi Grasp shoulder with one hand and punch to the face with the other
Kata menuchi Grasp shoulder with one hand and strike shomen or yokomen
KICKING
Maegiri Front thrusting kick

THE FIVE ARTS OF AIKIDO

Kokyunage Breath/ Timing Throw
Iriminage Entering Throw
Shihonage Four Directions/ Arm Lock Throw
Kaitenage Rotary Throw
Osae Waza Pinning Techniques: Ikkyo, Nikyo, Sankyo, Yonkyo, Gokyo, Rokyo,
Kotegaeshi

UKEMI
Ukemi The art of catching the body
Mae ukemi Forward roll
Ushiro ukemi Backward roll
Yoko ukemi Side fall
Breakfall Fall in which the impact is absorbed by a whole side of one’s body as
it lands as one piece

Terms Regarding technique and body position:

Taijitsu Empty handed techniques
Tai Sabaki Body movement e.g. irimi, tenkan
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Seiza Sitting; a position where one sits with legs folded under (kneeling in
such a way as to create a triangular base), but not cross legged
Hanmi Half body stance, most stable body position
Shikko Knee-walking
Suwariwaza Technique in which both uke and nage move from shikko
Hanmi hantachi waza Technique in which nage moves from shikko and uke moves
from standing
Tachi waza Standing technique
Jiyu waza Free technique (as in freestyle)
Henka waza Changing technique
Oyo waza Applied technique
Randori "Seizing chaos" used to describe technique against multiple attacks

PRINCIPLES OF TRAINING
Ma ai The distance of time and space between uke and nage
Atemi To Strike or hit, an intentional strike used to "move" an opponent's
spirit or body
Awase Meeting or coming together, blending
Zanshin "Remaining mind"; a continued extension of concentration, energy
and awareness at the conclusion of a technique
Shugyo Austere training, the day to day struggle of life

WEAPONS TRAINING
Bokken A wooden sword used in practice
Bokken dori Sword taking technique; also called tachitori
Kumitachi Sword v. sword paired practice
Jo A short wooden staff
Jo dori Jo taking technique
Jo nage Throwing with jo
Kumijo Jo vs. jo paired practice
Tanto Knife
Tanto dori Knife taking techniques

OTHER COMMONLY REFERENCED WORDS

Hara The lower abdomen or belly, the physical center of your body
Tanden The "one point", the center of the body's gravity and source of
spiritual power located two inches below the navel in the center of
the hara
Hajime Begin
Yame Stop
Zori Sandals

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A History of Aikido
Aikido Founder Morihei Ueshiba
Aikido, a traditional Japanese martial art, was developed in the
early part of this century by Morihei Ueshiba (1883-1969), now
known as O-Sensei (venerable teacher). Morihei Ueshiba O-Sensei,
the Aikido Kaiso (founder), was born in 1883 in Tanabe, a coastal
town in southern Japan. From the time of his youth, he studied
various martial arts, eventually including sumo, swordsmanship,
spear technique, staff technique, and various styles of jiujutsu,
particularly the Yagyu and Daito styles
From youth, Ueshiba also appears to have been a deeply sensitive
and spiritual person. Eventually influenced by the charismatic
spiritual leader and artist Onisaburo Deguchi, he came to view his
martial training as a means of personal purification and spiritual training.
The time of O-Sensei's life saw Japan involved in some of the most violent conflicts of the
20th century, culminating in the Pacific war. However, it was during this time that he founded
Aikido and declared it to be a way of joining the peoples of the world together in peace. In this
way, Aikido is truly Budo - a martial Way - rather than simply a bujutsu (martial technique) or
bugei (martial art). When martial training is undertaken not simply as a means to conquer
others, but as a means to refine and perfect the self, this can be said to be Budo. The famous
motto of O-Sensei, "Masakatsu Agatsu", contains the essence of the spirit of Aikido: "True
victory is victory over the self."
The Kaiso's incredible technical expertise and charisma brought him tremendous support
from high-ranking military officers, government personnel, and the Imperial family during his
life. Following his death in 1969, he was posthumously awarded an Imperial medal for his unique
contributions. However, recognitions and honors aside, it was the universality of his insights,
and his vision of the martial Way being open to all sincere persons internationally, which have
led to the phenomenal growth of Aikido. The noblest philosophies and intentions of the samurai
have become a part of world culture, and give spiritual sustenance to millions of persons of all
cultures; this is largely due to the groundbreaking influence of Morihei Ueshiba O-Sensei.

Late Aikido Doshu Kisshomaru Ueshiba

Kisshomaru Ueshiba, Nidai Doshu (the second "master of the
Way" of Aikido), son of Morihei Ueshiba, was born in 1922. From
early youth, he trained under the guidance of his father. During the
confusion of the wartime period, when allied fire-bombings reduced
much of Tokyo to ruins, it was he who remained in the city and
preserved the original dojo building. Following the war, as Aikido
entered its golden age and began to attract public attention, he was
instrumental in leading and organizing what would become the
Zaidan Hojin Aikikai - the government-recognized, not-for-profit
organization which exists today as the center of world Aikido. Upon
the death of O-Sensei in 1969, Kisshomaru Ueshiba was named the
second Doshu of Aikido.
From that time on, Doshu quietly went about the business of spreading Aikido
internationally. The tremendous expansion of the art, and the now millions of practitioners, can
largely be called his creation. It was he who coordinated the sending of Japanese Shihan
overseas, thereby founding and developing the seeds of large organizations in other nations. He
also maintained the strong support of government officials and businessmen in Japan, and built
new support of this kind internationally. His many publications of Aikido technique and

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philosophy have further spread Aikido's influence. The high educational and professional
standards of Aikido, and the respect it has gained, are a result of these efforts.
In 1999 Kisshomaru Ueshiba died in Tokyo, having successfully transformed the vision of
his father into an international movement.
Aikido Doshu Moriteru Ueshiba
Moriteru Ueshiba, son of Kisshomaru Ueshiba, was named the
Sandai (third) Doshu shortly after his father's death; before that
time, he had served as the Aikikai Hombu Dojo-cho (headquarters
dojo director). Now taking over the leadership of the Aikikai
organization, Doshu brings to his position an already full life of
training and instruction. The Aikido world has high expectations that,
under his leadership, Aikido will continue to grow and expand in
fulfillment of O-Sensei's dream.

Aikido Shihan Fumio Toyoda

Fumio Toyoda Shihan was uchideshi under the late Doshu
Kisshomaru Ueshiba, and trained also under Koichi Tohei Sensei, the
former Chief Instructor at Hombu Dojo. As a professional instructor
at Aikido World Headquarters, Toyoda Shihan had the opportunity to
train and travel across Japan, eventually establishing himself in the
United States. Committed to spreading the direct lineage of Ueshiba
Aikido, Toyoda Shihan was actively engaged in developing the next
generation of shihan-level instructors through his uchideshi training
program, national instructor seminars, and other events. Quality,
professional Aikido instruction is the key to the future survival and
growth of Aikido; this effort became the hallmark of Toyoda Shihan's
organizational activities. Toyoda Shihan’s students are now taking
the leadership roles for which they were trained and are committed to passing on Ueshiba
Aikido to the next generation of instructors and students. In this way, the lineage of Aikido will
continue strongly into the coming generations.

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Zen Training
CHOZEN-JI
INTERNATIONAL ZEN

A teaching not dependent on letters and scriptures,

Directly realize your True Nature, become a Buddha.
-Bodhidharma

A person comes to Zen when he seriously reflects over questions like: What is human
being? What is the meaning of life? Who am I? Ordinarily when one enjoys peace and good
health, one does not feel any need for self-reflection and complacently identifies with his limited
personality and body. But at some point the contradictions and transience of human life will
cause a person to despair. He may then seek his True Self. The True Self is absolutely free
human nature which transcends all dualistic categories such as mind and body, rich and poor,
life and death.
A person might also come to Zen to develop strength and courage. The cultivation of the
power of concentration means to cultivate the power which makes one the master of any
situation. When a person is empty and plunges deeply into the surrounding world, all
oppositions cease; the self and the world become One. Then one's actions are filled with
extraordinary power. Daito Kokushi, a great Japanese Rinzai Master, lived among beggars to
refine himself by living under the worst possible conditions. Once a degraded samurai came to
test a new sword on a beggar. Daito told the others to hide and sat in meditation. The samurai
approached Daito, drew his sword, and said, "Get ready. My sword is going to cut you in two."
Daito did not move. An awe came over the samurai who hesitated and beat a retreat. Another
master was able to make a temple bell peal from nine feet away with the power of his
exhalation.
Admirable as they may be, philosophical or psychological insight and personal power are
not the true aim of Zen. In the Zazengi is written:
The Bodhisattva who wants to attain transcendental intuition should first of all entertain a
great compassionate heart, take the Four Vows for the salvation of the world, experience samadhi (a
state of concentration in which there is no subject and no object) profoundly, save other people at
any cost, and refrain from wishing for self-liberation alone.
It is the aim of zazen to awaken one to his True Self by bringing him in touch with boundless
life and the absoluteness of being. If once a person touches the Absolute and returns to his originally
True Self, he is instantaneously liberated from the illusory perception caused by self-centered desires
and delusions.
Since ancient times very few people have had an insight into the fact that Dharma is none other
than zazen. This means that zazen is not the means of attaining any other purpose than zazen.
Zazen is not the way of learning Zen, but zazen is something that makes one sit in zazen.
-Omori Sogen

To sit in zazen well, posture, breath, and awareness must be realized as one. When they
are harmonized, the self is naturally concentrated at the tanden (the vital center below the
navel). Then kiai (spiritual power or life energy) will radiate throughout the body and the
surroundings. Without this vitality, zazen is inert.
When Yamaoka Tesshu, a great lay disciple, swordsman, calligrapher, and statesman of the
Meiji Era, sat in zazen in his youth, the rats which ran wildly in his house would suddenly
disappear. Tesshu sat as though he were armed with a sword engaged in a life and death
encounter. The dignity and power he exuded drove the rats away. In his later years, however,
the rats played along his shoulders and arms while he copied the Buddhist sutras. People who

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came to visit him left uplifted and freed of distress; the power of Tesshu's kiai gave them
fearlessness.
It goes without saying that the authentic way of zazen consists in sitting in alert stillness
and that one should sit hard and a great deal. But the essence of zazen is not a fixed form, but
inwardly to see the immovability of the True Self and outwardly to be free from the notion of
form. If a person grasps this point firmly, whatever one does is zazen. When reading, one only
reads; when eating, one only eats; when walking, one only walks.

He sees through delusions like looking through the spinning blades of a propellor.
-Tanouye Tenshin
Mushin (No-mind or Absolute Mind) is life in its absolute form, an expression of its natural
harmony, and a mark of a life which has achieved perfection. It is the most dynamic and
creative state of being which is nevertheless experienced as a profound tranquility. One fully
experiences things as they are without being spun around by them and naturally acts according
to the Way. Yamaoka Tesshu said:
When two swordpoints are crossed, there is no need to ward off. The best move is to return to
the origin like the lotus flower blooming in the fire. Then the energy of heaven-soaring spirits
springs spontaneously from the Original Nature.
Sitting in zazen provides the easiest conditions for experiencing mushin. To abide in this
state amidst the clamor of the world is infinitely more difficult. For this, shugyo (the deepest
possible spiritual training) is necessary. Shugyo is like taking a lump of raw iron ore, throwing it
in fire and water, and pounding it, over and over again until a flawless sword is made. A fencing
master once trained a student by hitting him at every opportunity. After some years the
student learned to keep alert and dodge the blows successfully. But the master still was not
satisfied. One day when the master was cooking, the student tried to hit him over the head
from behind. Without intention the master blocked the blow with the cover of a pot and
opened his student's mind to the working aspect of mushin.
One undergoes shugyo not to gain anything but to lose the attachments accumulated
since birth. Losing day by day, one attains a greater degree of maturity. One can see unity in
opposition and can expect and not expect all at the same time. Ultimately when all that is not
real falls away, a person lives and dies as one with the life of the Universe.

All ways are One in the end.

- Miyamoto Musashi
Training at Chozen-ji blends Rinzai practices with the martial and cultural Ways of Japan.
By the endless practice of formal technique, the Ways refine sensitivity and dexterity within a
limited field until natural principle is grasped. Techniques vary, but the deepest principle is the
same in all Ways. Miyamoto Musashi who was peerless in swordsmanship and brilliant in
painting, calligraphy, sculpture, and metalwork, best represents this truth. That all Ways are
One in the end has great significance given the fragmentation of roles and functions in modern
society. If practiced not only to gain immediate results but to perfect human being, any activity
can become a Way and lead to harmony in both the person and society.
At the highest level of mastery in any Way, a student enters the world of Zen. Conversely
by training in Zen, a student may attain the highest level of mastery in his Way. The Ways teach
a person to enter Zen through the body. For instance, there is the principle of Shin Ki Roku Ichi
which can be translated as the oneness of mind and body, or mind and body made one through
breath. When this is grasped, tension and relaxation, calmness and alertness are correctly
balanced. One's entire being enters the work which will exhibit graceful power and beauty
whether it be a swordcut in fencing, a shot in archery, a character in calligraphy, or a bowl in
ceramics.

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When one's body works according to natural principle, a person transcends himself as a
subject working upon an object and demonstrates Zen in activity. One uses space, time, and
energy in a manner which is beyond conscious contrivance and can only be called wondrous.
For the Zen Master life itself is his art, and everything he does from routine activities to moral
decisions shines with this wondrous quality.
Zen is a psychophysical discipline to transcend life and death. Besides what Miyamoto
Musashi called Iwo no Mi (going through life like a huge boulder) and Yagyu Tajima called
Marubashi no Michi (according to the myriad changes of life), there is nothing else. Zen without the
realization of the body is nothing but empty discussion. Martial Ways without the realization of the
Mind is nothing but beastly fighting. Trainees, let us diligently strive! The Rinzai Headquarters in
Japan, open your eyes and let us bring Zen into the wide world.
- Chozen-ji Canon
Chozen-ji was established in Hawaii by Omori Sogen Rotaishi who is the direct Dharma
successor of the Tenryu-ji Line of Rinzai Zen. He is also the successor of Yamaoka Tesshu's
Taishi School of Calligraphy and a master of the Jikishinkage School of Fencing. Omori Rotaishi
was succeeded by Tanouye Tenshin Rotaishi and Hosokawa Dogen Roshi
Text: Tanouye Tenshin Roshi, Mike Sayama

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